Zarathustra knew that This Spirit directs the course of human evolution, but that He must first, at a certain time, descend to earth out of cosmic s.p.a.ce. For this purpose it was necessary that He should be able to live in a human astral body, just as in man. He had worked in the etheric body since the entrance of the Luciferic nature. It was therefore necessary that a man should appear who had retransformed the astral body to the same level that it would have reached in the middle of the Atlantean evolution, had there been no Luciferian influence. Had Lucifer not appeared, mankind would certainly have attained this level before, but without personal independence or the possibility of freedom. Now, however, in spite of those qualities he should again arise to this height. Zarathustra, endowed with prophetic vision, could see that in the future it would be possible, within human evolution for a personality to exist, who would have a suitable astral body for that purpose. But he also knew that the great Sun-spirit could not appear on earth before that time, though He could be perceived by a seer in the spiritual part of the Sun. When as a seer he turned his attention to the Sun, Zarathustra was able to see This Spirit, whom he proclaimed to his people. He announced that the Sun-spirit was at first to be found only in the spiritual world, but that later He would descend to earth. This was the great Sun-spirit, or Spirit of Light (the Aura of the Sun, Ahura-mazdao, or Ormuzd). He was revealed to Zarathustra and his followers as the Spirit who, for the time being, was turning the light of His countenance on man from the spiritual world, and that it was He Who might be expected to appear in a human body amongst men in the future. It was the Christ, before his appearance on earth, whom Zarathustra proclaimed as the Spirit of Light. On the other hand he represented Ahriman (Angra mainju) as a power working injuriously on the life of the human soul, when it engrosses that soul completely. This power is none other than the one previously described, which had acquired special dominion over the earth since the betrayal of the Vulcan Mysteries. Together with the message concerning the Light G.o.d, Zarathustra proclaimed teachings about those spiritual beings who were revealed to the seer"s purified perception as a.s.sociates of the Spirit of Light. These were in strong contrast to the tempters who appeared to that unpurified clairvoyance which was left over from the Atlantean period. It had to be made clear to the ancient Persians that in man"s soul, so far as it is engaged in work and endeavor in the physical sense world, a conflict is going on between the power of the Light G.o.d and his adversary. It had also to be shown them how man must act so as not to be engulfed by Ahriman, and how to turn his influence to good through the power of the Light G.o.d.
The third era of post-Atlantean civilization began among the peoples who finally gathered together in western Asia and northern Africa after the migrations. This civilization was developed among the Chaldeans, Babylonians, and a.s.syrians on the one hand, and among the Egyptians on the other. In these peoples the taste for the physical world of sense developed in a different form from that which it had taken among the Persians. The former had acquired the quality of mind lying at the root of the faculty of thought which has arisen since Atlantean times, that is, the gift of reason. Indeed, it was the mission of post-Atlantean humanity to develop within itself those faculties of the soul which it was possible to acquire through the newly awakened powers of thought and feeling. These powers cannot be directly stimulated from the spiritual world, but result from man"s observing the sense-world, becoming familiar with it, and working upon it. The conquest of the physical world of sense by these human faculties must be regarded as the mission of post-Atlantean humanity. Step by step that conquest proceeded. It is true that even in ancient India, man, through the condition of his soul, was already turned toward that world; but he still looked upon it as illusion, and his spirit turned to the supersensible world. In the Persian race, on the contrary, there sprang up the endeavour to conquer the physical world of sense, but the attempt was still largely made with those powers of the soul which had been left over as an inheritance from the time when man could still reach the spiritual world directly. Among the peoples of the third epoch of civilization, the soul had for the most part lost the supersensible faculties. It was obliged to seek manifestations of the spiritual in the surrounding world of sense, and to continue its development by discovering the means of civilization existing in that world. Men sought to investigate, through the physical world, the spiritual laws underlying it, and in this way human sciences arose. Human technical skill, artistic work, and their tools and means came about through the recognition and use of the forces of the physical world. To a man of the Chaldaic-Babylonian race the sense-world was no longer an illusion but a manifestation, in its different kingdoms, in mountains and seas, in air and water, of the spiritual activity of powers existing behind it, whose laws man was striving to learn.
To the Egyptian, the earth was a field of work, given to him in a condition which he must, by his own powers of intelligence, so transform that it should bear the impress of human power. From Atlantis, oracle-sanctuaries, originating chiefly from the Mercury oracle, had been transplanted to Egypt. Yet there were others as well,-for example, Venus oracles.
In that which was fostered, in their oracle-sanctuaries, among the Egyptian peoples, the germ of a new culture was planted. This germ proceeded from a great leader who had received his training in the Persian Zarathustra Mysteries, who was the reincarnated individuality of a disciple of the great Zarathustra himself. Let us call him "Hermes."
Through acceptance of the Zarathustra Mysteries he was able to find the right way to guide the Egyptian people. This people had so turned its attention to the physical sense-world, during earthly life between birth and death that it was able only to a limited extent to directly behold the spiritual world behind the physical phenomena, although it recognized the spiritual laws of the world. Thus it could not think of the spiritual world as the one in which it could live while on earth, but on the other hand, it could be shown how man will live, in the disembodied state after death in the world of those spirits who, during earthly life, appear through their impressions upon the sense-world.
Hermes taught that man qualifies himself for union with spiritual forces after death, in proportion as he uses his powers on earth for furthering the purposes of those spiritual forces. Those especially, who had worked most zealously in this way between birth and death would be united with the lofty Sun-G.o.d Osiris. On the Chaldaic-Babylonian side of this stream of civilization the direction of the human mind toward the physical sense-world was more conspicuous than on the Egyptian side. The laws of that world were being investigated and from its reflection in the sense-world these people looked up to the corresponding spiritual prototypes. Yet in many respects the nation remained wedded to physical things. Instead of the star-spirit, the star was put first, and instead of other spiritual beings their earthly counterparts were made prominent.
Only the leaders attained to really deep knowledge concerning the laws of the supersensible world and its connection with the physical. The contrast between the knowledge of the Initiates and the perverted beliefs of the people became more apparent in these nations than anywhere else.
Very different conditions existed in those parts of Southern Europe and western Asia where the fourth epoch of post-Atlantean civilization was unfolded. In occult science, it is called the Greco-Roman period.
Descendants of peoples inhabiting widely distant parts of the older world had met together in these countries. Here were oracle-sanctuaries which conformed to the various Atlantean oracles; here were people with the heritage of ancient clairvoyance as a natural gift, and others who were able to acquire it, with comparative ease, by training. The traditions of the ancient Initiates were not only preserved in special places, but worthy successors to them arose, who attracted disciples capable of rising to lofty levels of spiritual vision. Moreover, these races had within them the impulse to create a domain within the sense-world which expresses the spiritual in perfect form through the physical.
Greek art is, among other things, a result of this impulse. It is only necessary to gaze with the eye of the spirit upon a Greek temple, in order to see that in this marvel of art, material substance is so worked upon by man that it appears in every detail as the expression of spirit. The Greek temple is the "House of the Spirit." One sees in its form what otherwise only The Spiritual eye of the seer perceives. The temple of Zeus-(or Jupiter) is so constructed as to present to the physical eye a fitting shrine for what the guardian of the Zeus-(or Jupiter) Initiation saw with spiritual vision. And it is the same with all Greek art. The wisdom of the Initiates flowed in mysterious ways into poets, artists, and thinkers. The Mysteries of the Initiates are found again, in the form of conceptions and ideas, in the systems of thought by which ancient Greek philosophers interpreted the universe. The influences of the spiritual life, the Mysteries of the Asiatic and African sanctuaries of Initiation, flowed into these nations and to their leaders. The great Indian teachers, the a.s.sociates of Zarathustra, and the followers of Hermes had attracted disciples. These, or their successors, thereupon founded sanctuaries for Initiation, in which the ancient wisdom was revived in a new form. These were the Mysteries of antiquity. Here disciples were prepared to be brought into the condition of consciousness through which they might attain vision of the spiritual world.(23) From these sanctuaries of Initiation the Mysteries flowed forth to those who cultivated Spiritual Mysteries in Asia Minor, Greece, and Italy. (Important centres of Initiation were formed in the Greek world in the Orphic and Eleusinian Mysteries. In the Pythagorean School of wisdom, lingered the effects of the great wisdom-teachings and methods of past ages. On his distant travels, Pythagoras had been initiated into the secrets of the most varied kinds of Mysteries.)
But human life between birth and death in the post-Atlantean period had also an influence on the disembodied state after death. The more man"s interests were fixed on the physical sense-world, the greater was the possibility of Ahriman gaining a hold upon the soul during earthly life and retaining his power of it after death. This danger was least among the peoples of ancient India, for during earthly life they had felt the physical sense-world to be an illusion, and thus had eluded the power of Ahriman after death. The danger for the primitive Persian peoples, who between birth and death had fixed their attention, with great interest, upon the physical sense-world was much greater. They would have largely fallen a prey to Ahriman"s wiles had not Zarathustra pointed out, emphatically through his teaching concerning the Light of G.o.d, that behind the physical sense-world there exists the world of the Spirits of Light.
In proportion to the ability of the people of this civilization to receive something into their souls out of the world of thought thus created, were they able to escape Ahriman"s clutches during earthly life, and thereby elude him in the life after death, during which they were to be prepared for a new earth-life. The power of Ahriman in earthly life tends to make the physical sense-existence appear to be the only one, and thus to bar the way to any vista of a spiritual world. His power in the spiritual world leads man to complete isolation, and to the concentration of all his interest upon himself. Those who, at the time of death, are in Ahriman"s power, are born again as egoists.
It is now possible for occult science to describe life between death and a new birth as it is, provided the Ahrimanic influence has, to a certain degree, been overcome. It is in this sense that it has been described by the author in the first chapter of this book as well as in other writings.
And it must be described in this way if that which can be experienced by man during this form of existence is to be visualized and if he has attained to purely spiritual perception for that which really exists. The degree to which the individual experiences this, depends upon the extent to which he has overcome the Ahrimanic influence.
Man is approaching nearer and nearer to what it is possible for him to become in the spiritual world. How this progress is thwarted by other influences must however be clearly brought out in our consideration of the course of human evolution.
During the Egyptian period Hermes taught the people to prepare themselves during earth-life, for communion with the Spirit of Light. But because at that time human interests, between birth and death, were already so const.i.tuted that it was only possible to a slight degree to see through the veil of the physical sense-world, therefore the spiritual vision of the soul after death was also clouded and the perception of the world of light remained dim.
The obscuration of the spiritual world after death reached a climax in the souls who pa.s.sed into the disembodied state out of a body belonging to the Greco-Roman civilization. During their earthly life they had brought to perfection the cultivation of physical sense-existence, and had thus condemned themselves to a shadowy existence after death. Hence the Greek felt life after death to be a shadowy existence, and it is not mere rhetoric but the realization of truth when the hero of that time, who is given up to the life of the senses, says, "Better a beggar on earth than a king in the realm of shades." All this was still more marked in those Asiatic peoples who had fixed their attention with veneration and worship on material images instead of on their spiritual archetypes. A large proportion of mankind was in this condition at the time of the Greco-Roman era of civilization. It can be seen how man"s mission in post-Atlantean times, which consisted in the conquest of the physical sense-world, must necessarily lead to estrangement from the spiritual world. Thus greatness in one respect necessarily involves deterioration in another.
Man"s connection with the spiritual world was kept alive in the Mysteries.
Through these the Initiates, in special states of the soul, were able to receive revelations from that world. They were more or less the successors of the guardians of the Atlantean oracles. To them was revealed what had been hidden through the influence of Lucifer and Ahriman. Lucifer concealed from man what had flowed from the spiritual world into the human astral body, without his co-operation, up to the middle of the Atlantean period. Had the etheric body not been partially separated from the physical body, man would have been able to experience within himself this part of the spiritual world as an inner revelation to his soul. As a result of Lucifer"s encroachment, this could be done only in special states of the soul. At those times a spiritual world appeared to man in the guise of the astral. The corresponding spiritual beings manifested themselves in forms which embodied only the higher principles of the human being, and in those principles the symbols of their particular spiritual forces were astrally visible. Superhuman forms were manifested in this way.
After the encroachment of Ahriman, still another kind of Initiation was added to this one. Ahriman concealed from man everything out of the spiritual world which would have appeared behind physical sense-perception, had he not interfered in human affairs from the middle of the Atlantean period onward. The Initiates of the Mysteries owed the revelation of what he had thus kept hidden, to the fact that they had developed within their souls all those faculties which man had attained since that time, beyond the degree necessary for physical sense-impressions. Thus there were revealed to them the spiritual powers lying behind the forces of nature. They could speak of the spiritual beings behind nature. The creative might of those forces acting in nature below man, was revealed to them. That which had been active since Saturn, Sun and the old Moon and had shaped man"s physical, etheric and astral body as well as the mineral, plant and animal kingdoms, formed the contents of a certain kind of mystery-secrets,-namely those over which Ahriman held his hand. That which had formed the sentient-, rational-and consciousness-souls and which had been concealed from man by Lucifer, was revealed in a second kind of Mystery-secrets.
But what the Mysteries could only prophesy was, that in time a man would appear possessing an astral body which, despite Lucifer, could become conscious of the light-world of the Sun-spirit through the etheric body, apart from any special condition of the soul. And the physical body of that human being must be of such a nature, that everything in the spiritual world would be revealed to him, which Ahriman is able to conceal from man up to the time of physical death. Physical death could bring no change into the life of such a being, that is to say, could have no power over it. The "Ego" so manifests in such a human being that the entire spiritual life is at the same time contained in his physical life. Such a being is the vehicle of the Spirit of Light, to whom the Initiate ascends from two directions, being led, under special conditions of the soul, either to the Superhuman Spirit or to the Being of the forces of nature.
When the Initiates of the Mysteries foretold the appearance in the course of time, of such a human being, they were prophets of the Christ.
A personality arose, as the special prophet of this coming manifestation, within a nation which possessed through natural inheritance the qualities of the peoples of western Asia, and through education the learning of the Egyptians-the Hebrew nation. This prophet was Moses. The influences of Initiation had entered so deeply into his soul that in certain states of consciousness the being who had undertaken in the regular course of the earth evolution to shape human consciousness from the Moon, was revealed to him. In thunder and lightning Moses realized not merely physical phenomena, but manifestations of this Spirit. At the same time the other kind of Mysteries had influenced his soul, so that he was able to distinguish, in astral vision, how the superhuman becomes human by means of the ego. Thus, from two directions, He Who was to come, was revealed to Moses as the highest form of the Ego.
And in Christ the lofty Sun-spirit appeared in human form as the great ideal for human life on earth. At His coming, all mystery-wisdom had in some respects to take a new form. Up to that time this wisdom had existed exclusively for the purpose of enabling man to put himself into such a condition of soul in which he would be able to view the kingdom of the Sun-spirit as something _outside_ of earthly evolution. Henceforth it was the mission of Mystery-wisdom to make man capable of recognizing in the incarnated Christ the Primordial Being. From this Primordial Being man was enabled to understand the natural and spiritual worlds.(24)
At the point in His life at which the astral body of Christ Jesus contained everything which it is possible for the Luciferian influence to conceal, He came forward as the Teacher of humanity. From that moment, the faculty was implanted in human earthly evolution for a.s.similating that wisdom whereby the physical goal of the earth may gradually be reached. At the moment when the Event of Golgotha was accomplished, human nature was endowed with another faculty, that by which Ahriman"s influence may be turned into good. Henceforth man was able to take with him through the gate of death that which saves him from isolation in the spiritual world.
What happened in Palestine was the central point, not only of human physical evolution but also of the other worlds to which man belongs; and when the "Mystery of Golgotha" had been accomplished, when the "death on the cross" had been suffered, Christ appeared in that world where souls sojourn after death, and set limits to the power of Ahriman. From that moment the region which the Greeks had called the "realm of shades" was illuminated by that flash of the Spirit indicating to its dwellers that light was to return. What had been gained for the physical world by the "Mystery of Golgotha" cast light also into the spiritual world.
Up to this event post-Atlantean human evolution had been a time of ascent in the physical sense-world, but of descent as far as the spiritual world was concerned. Everything which flowed into the sense-world proceeded from what had been in the spiritual world from remote ages. Since the coming of Christ, those who attain to the Mystery of Christ are able to take with them into the spiritual world what they have won in the physical. And from the spiritual world it then flows back again into the earthly sense-world, since reincarnated souls, on re-entering earth-life, bring with them what the Christ-impulse between death and a new birth, has bestowed.
What flowed into human evolution with the appearance of the Christ, acted in it like a seed. Only slowly can this seed mature. Only the smallest part of these profound new wisdom teachings, up to the present time, has reached down into physical existence. Christian evolution has just barely begun. During the successive periods of time following the appearance of the Christ, this Christian Evolution was able to reveal only so much of its inner essential nature as the humanity, the peoples of that time, were capable of receiving; only as much as they could grasp with their faculties of comprehension. The first form into which this essence of Christianity could be poured may be described as a comprehensive ideal of life. As such it was opposed to those forms of life which had been developed in post-Atlantean humanity. The conditions operating in human evolution since the repopulation of the earth in the Lemurian period have been described above. Accordingly, humanity can be traced back to different beings who, coming from other worlds, incarnated in the bodily descendants of the ancient Lemurians. The various races of man are a consequence of this, and the most diverse vital interests appeared in these reincarnated souls, as a result of their Karma. As long as all this was being worked out, there could be no ideal of "universal humanity."
Human nature originated in unity, but earthly evolution up to the present time has led to division. In the figure of the Christ, we see an ideal which opposes all division, for in the man who bears the name of Christ there lives the lofty Sun-being from Whom every human ego is descended.
The Hebrew nation still felt itself to be a nation, and each individual a member of that nation. When once the idea was grasped that in Christ-Jesus there lives the ideal Man who stands above all that tends to divide humanity, Christianity became the Ideal of an all-Embracing brotherhood.
Above all individual interests and relations, the feeling arose in some that the innermost ego of all human beings is of the same origin. (In addition to all the earthly forefathers, the great common Father of all humanity appears. "I and the Father are one.")
In the fourth, fifth, and sixth centuries after Christ, the era in which we are still living was being prepared in Europe. It was gradually to replace the fourth, or Greco-Roman civilization. It is the fifth post-Atlantean period. The races which, after many wanderings and varied fortunes, became the vehicles of this new civilization were descendants of those Atlanteans who had remained less affected than others by what had been going on meanwhile during the four preceding periods of civilization.
They had not penetrated into the countries in which those respective civilizations took root. On the contrary, they had, in their way, handed on Atlantean forms of civilization. There were many among them who had retained in a high degree the inheritance of the ancient dim clairvoyance, the state described above as intermediate between sleeping and waking.
Such people knew the spiritual world from their own experience, and could reveal to their fellow-men what takes place there. Thus there sprang up a great number of narratives of spiritual beings and events, and the national treasures of legends and sagas had their origin in spiritual experiences of this kind. For the dim clairvoyance lasted on, in many people, into times not far removed from the present. There were other people who, although they had lost clairvoyance, nevertheless developed the faculties they acquired for use in the physical sense-world in accordance with feelings and emotions which corresponded to clairvoyant experiences. And even the Atlantean oracles had their successors in the new civilization.
There were everywhere Mysteries, but in them that Mystery of Initiation was most cultivated, which leads to the unveiling of that part of the spirit-world which Ahriman keeps hidden. The spiritual powers existing behind the forces of nature were here revealed. In the mythologies of European nations are contained the remnants of what the Initiates of these Mysteries were able to disclose to men. It is true that these mythologies also contain the other kind of mystery, although in a more imperfect form than that possessed by the Southern and Eastern Mysteries. Superhuman beings were also known in Europe, but they were seen to be in perpetual conflict with the a.s.sociates of Lucifer. And the Light-G.o.d too was proclaimed, but in such a form that it was doubtful whether he would overcome Lucifer. On the other hand, these Mysteries were illuminated by the figure of the coming Christ. It was announced of Him that His kingdom would replace that of the other Light-G.o.d.(25)
From such influences as these, there came about a cleavage in the soul of the people of the fifth epoch of civilization which still continues, and is manifest in most diverse phenomena. The soul had not retained, from ancient times a sufficiently strong attraction for spiritual things to enable it to hold fast the connection between the worlds of spirit and sense. The attraction existed only as a training of feeling and emotion, not as direct vision of the spiritual world. On the other hand, man"s attention was more and more directed toward the world of the senses and its conquest; and the intellectual powers which had been awakened in the latter part of the Atlantean period, all those human powers of which the physical brain is the instrument, were concentrated upon the sense-world, and upon gaining knowledge of and mastery over it. Two worlds, so to speak, were developed within man: the one directed toward the life of physical sense; the other susceptible to the revelation of the spirit in such a way as to permeate with feeling and emotion even though lacking clairvoyant vision. The tendency to this cleavage of soul already existed when the teaching concerning the Christ was introduced into Europe.
This message from the spiritual world was received into men"s hearts, and permeated feeling and emotion; but it was not possible to bridge the gulf between this state of devotion and what human intelligence, concentrated on the sense-world, was learning in the sphere of physical existence. What is now known as the contradiction between external science and spiritual knowledge is simply a consequence of this fact. The Christian mysticism (of Eckhart, Tauler and others) is the result of Christianity becoming permeated with feeling and emotion. Science, occupied as it is exclusively with the world of sense and its results in life, is the consequence of the other tendency of the soul, and all achievements in the sphere of outer material civilization are entirely due to this divergence of tendencies.
Since those human faculties, of which the brain is the instrument, were concentrated exclusively on physical life, they were able to reach that pitch of perfection which makes contemporary science, technical skill, and other forms of mental activity possible. Such a material civilization could originate only among the nations of Europe, for they are those descendants of Atlantean ancestors who converted their natural inclination toward the physical sense-world into faculties only when it had reached a certain degree of maturity. Previously they had allowed it to lie dormant, and had lived on what remained in them of the Atlantean clairvoyance and on the communications of their Initiates. While mental culture was outwardly almost entirely given up to these influences, in them ripened slowly the desire for the material conquest of the world.
Now, however, the dawn of the sixth post-Atlantean era of civilization is already at hand. What is to arise at a certain time in human evolution has ripened slowly in the preceding age. The first beginnings of that which can even now be developed, is to be discovered in the thread which binds together the two tendencies of the human breast, material civilization and life in the spiritual world. To this end it is necessary, on the one hand, that the results of spiritual vision should be understood; and on the other, that in the observations and experiences of of the sense-world the revelations of the Spirit be recognized. The sixth civilization-epoch will bring to full development the harmony between the two.
Herewith the studies in this book have reached a point where we may turn from the perspectives of the past to those of the future. But it will be better to precede the latter by a study of the Knowledge of Higher Worlds and of Initiation. Then, after this study and in connection with it, we shall be able to indicate in brief the outlook for the future, in so far as that can be done within the framework of this book.
CHAPTER V. KNOWLEDGE OF THE HIGHER WORLDS
At the present stage of evolution there are three possible conditions of soul in which man ordinarily lives his life between birth and death: waking, sleeping and, between the two, dreaming. The last-mentioned will be briefly dealt with in a later part of this book; for the moment we shall consider life simply as it alternates between its two main conditions-waking and sleeping. Before he can "know" for himself in higher worlds, man has to add to these two a third condition of soul.
During waking life the soul is given up to the impressions of the senses, and to the thoughts and pictures that these evoke in it. During sleep the senses cease to make any impression, and the soul loses consciousness. The whole of the day"s experience sinks down into the sea of unconsciousness.
Let us now consider how it would be if man were able to become conscious during sleep, notwithstanding that all impressions of the senses were completely obliterated, as they are in deep sleep. Now would any memory remain to him of what had happened while he was awake. Would his soul find itself in a state of vacuity? Would it be incapable of having any experiences? This is a question that can only be answered if conditions like or similar to those under discussion can actually be brought about.
If the soul is capable of experiencing anything, even when sense-activities and recollection of such activities are lacking, then that soul would, so far as the external world is concerned, be "asleep"; and yet the soul would not be sleeping but awake to a world of reality.
Now such a condition of consciousness can be attained if man makes these psychic experiences possible toward which occult science guides him. And everything that occult science tells us about those worlds beyond the sensible, has been found through such a condition of consciousness.
In the foregoing parts of this book certain communications have been made concerning the higher worlds; and in the following pages, as far as is possible in a book of this kind, methods will be discussed whereby the state of consciousness requisite for such investigations may be acquired.
This state of consciousness resembles that of sleep, in only one respect, namely: that through it, all outward sense activity ceases, and also all thoughts that might be aroused by the action of the senses, are obliterated. But although the soul has no power to experience anything consciously in sleep, yet it receives this power through this very state of consciousness. And through it a capacity for experiencing is awakened in the soul which in every day life can be awakened only through sense impressions. The awakening of the soul to this higher state of consciousness is called _Initiation_.
The methods of initiation lead man away from the state of ordinary day-consciousness into such a soul activity as enables him to use his spiritual organs of perception. Like germs these organs lie dormant in the soul and must be developed. Now it may be that a person, at some particular moment of his earthly life, makes the discovery that these higher organs have developed within his soul without previous preparation.
It is a kind of involuntary self-awakening. Such a person will become conscious of a change affecting his entire being; his soul"s experiences will have been enriched beyond measure and he will find that no experiences of the sense-world can bring him such spiritual happiness, such soul satisfaction and inner warmth as that which now opens up to him, which no physical eye can see and no hand can touch. From the spiritual world strength and a sense of security in all situations in life, will flow into his will. There are instances of such self-initiation; but they should not give rise to the idea that the only right course is to wait for the coming of such self-initiation, and to do nothing toward bringing about initiation through regular training. We need not here give further s.p.a.ce to the subject of self-initiation, since it may take place without regard to rules of any kind whatsoever.
What we have to consider is how by training, one may develop those organs of perception, lying dormant in the Soul. Those who do not feel themselves especially impelled toward doing something for their own development may easily say that man stands under the guidance of spiritual powers, that such guidance should therefore not be interfered with, and that the moment, deemed by those powers to be the right one for revealing another world to the soul, should be awaited in patience. Indeed, persons who are of this opinion are inclined to consider it a kind of presumption, or unjustifiable desire for any one to interfere with the wisdom of such spiritual guidance.
Those who think in this way will only change their opinion if some other mode of presenting the case makes a sufficiently strong impression upon them. If they were to say to themselves, "This wise guidance has endowed me with certain faculties, and it has done so, not that I should let them lie idle, but rather that I should use them. Indeed, the very wisdom of such guidance lies in the fact of its having placed in me the rudiments of those organs necessary for a higher state of consciousness. I can, therefore, rightly comprehend this guidance only when I regard it as my duty to do everything in my power that may serve to bring such rudimentary growths to their proper development." Should such thoughts make a sufficiently strong impression on the mind, scruples against training for the attainment of higher consciousness will disappear.
There is, it is true, another scruple which may arise in the mind with regard to such schooling. A person may say to himself: "This development of the inner faculties of the soul means an invasion of man"s most hidden sanctuary. It involves a certain change of the entire human being: the method for such a change cannot be worked out by any ordinary procedure of thought, for the manner in which the higher worlds are attained can be known only to those to whom the path has become visible by reason of experience. If, therefore, I turn to such an one, I am allowing him to exercise his influence over the innermost sanctuary of my soul." Any one given to this att.i.tude of mind will hardly find it rea.s.suring if the methods for bringing about a higher state of consciousness are imparted to him in book form. For it is not a question of receiving communications either verbally or from some person who, having the knowledge, has set the same down in a book to which we have access. Now there are people possessing knowledge of the rules for developing the spiritual organs of perception who are of the opinion that these rules ought not to be entrusted to a book. These people, for the most part, consider the communication of certain truths relating to the spiritual world as forbidden. But this view must be characterized as in a certain sense out of date in view of the present stage of human evolution. It is true that the communication of the rules referred to can be made only up to a certain point. Yet what is imparted leads so far that one who applies it to his soul-life makes such progress in knowledge that he is able to go on by himself. This way then leads onward in a manner of which a true idea can be gained only through what has been previously experienced. From all these facts, scruples may arise concerning the path of spiritual knowledge.
These scruples however disappear when one clearly understands the essential nature of that course of development which is adapted to our age. Of this latter method of developing we shall speak here and other methods will be only briefly referred to.
The method of training to be here discussed furnishes to him who has the will for a higher development, the means for accomplishing the transformation of his soul. Any questionable encroachment on the personality of the student would only then be possible, should the teacher proceed to carry out the change by methods of which the pupil was not conscious. But no true teacher of occult science in our day would make use of any such method, by which indeed, the pupil would be reduced to a blind tool. The teacher gives his pupil instructions as to the rules of conduct he is to pursue, and the pupil carries them out. At the same time, should the case seem to demand it, the teacher does not withhold the reasons justifying these rules of conduct.
The acceptance of the rules, and their application by a person seeking spiritual development, need not be a matter of blind belief. Such a belief ought to be quite out of the question in this sphere. One who studies the nature of the human soul as far as it can be followed by ordinary self-observation, without occult training may, after accepting the rules recommended for spiritual training, ask himself, "How do these rules act upon the life of the soul?" This question may be satisfactorily answered previous to any schooling by an unbiased use of common sense. Before these rules are adopted, true conceptions may be gained as to the way in which they operate. The effect can be _experienced_ only during training, but even then the experience will always be accompanied by an understanding of the experience, if each step that is to be taken is tested by sound judgment. And in this age any true spiritual science will only suggest such rules for training as can be vindicated by sound judgment. For him who is willing to simply trust himself to such schooling and does not permit prejudice to drive him into _blind_ faith, all scruples will vanish and objections against a regular training for higher states of consciousness will no longer disturb him.
Even such people as may have arrived at a state of inward maturity,-which sooner or later would lead to the self-awakening of these spiritual organs of perception-even for these, training is by no means superfluous. On the contrary it is especially adapted to them. For there are but few cases in which personal initiation does not have to travel along tortuous and devious ways, and training spares them the traversing of such by-paths, leading them forward in a straight line. In cases where such self-initiation comes to a soul, the reason is that the required degree of ripeness had already been attained in the course of previous incarnations.